proves it ibid. CAP. XIX That there was among the Iews a jurisdiction and government Ecclesiasticall distinct from the civill pag. 231. The Jews had Ecclesiasticall Elders or Church governours which proves the point ibid. Even under the Roman Emperour they had their Presbyteri and Arcbisynagogi It s proved out of Mr. Selden that their Elders received a judiciall degree and were not civil Magistrats ibid. 232. The Jewish ordination of Elders with imposition of hands proves it also pag. 233. 234. A third argument is taken fâ—…om the Synagâ—…ga Magna pag. 235. The Hebrews triple Crown proves it ibid. The Jews exercised Ecclesiastical discipline since their dispersion which is a fifth reason pag. 236. 237. CAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion if Hereticall to be a certain divine Truth which ought to be believed and if practicall to be a necessary dutie which we are obliged unto jure divino pag 238 The assertion is cleared by some premisses ibid Humane reason drawing the consequence is not the ground of our beliefe pa. 239. There is a difference between corrupt and renewed Reason ibid. Two sorts of consequences distinguished pag. 240 The Assertion is proved First by the example of Christ and his Apostles ibid. In the old Testament as well as in the new some necessary things were left to be drawn by necessary consequence from the Law of Moses pag. 241. Two sorts of necessary consequences from the Law a sortiori and a pari pag. ibid 242 A third reason from the infinite wisedome of God who must foresee all things that followes upon his words pag. 243. Diverse absurdities will follow if this truth be not admitted pag. 244. These who most cry down this assertion yet themselves can bring no other but consequentiall proffes to proove their tenents pag. 245. If this be denied we deny to the great God what is granted to the litle Gods or Magistrats ibid. CAP. XXI Of an assurance of an interest in Christ by the marks or fruits of sanctification and namely by love to the Brethren Also how this agreeth with or differeth from assurance by the Testimony of the spirit and whether there can be any wel grounded assurance without marks of grace pag. 246. Three Cautions for right understanding the question that is Marks are not to be separated either from the free grace or from Christ or from the spirit ibid. It s a sure way to seek after assurance of our interest in Jesus by the marks of Sanctification proved by five reasons p. 247. 248 A twofold certainty of the mind distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a twofold uncertainty opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 249. 250 The evidence of marks gives the first kinde of certainty the testimony of the spirit gives the second ibid. This is illustrat by a simile of believing the Scriptures p. ibid. 251. And by another of the disciples going to Emmaâ—…s ibid. The assurance of Justification is virtually done in a Syllogistical way 252 The spirit works the firme belief of the proposition a twofold testimony concurre to the assumption pag. 252. None should divide these testimonies they are joyned in three Texts of scripture pag. 253. D. Crisps objection against assurance from the love of the Brethren propounded pag. 254 For answer three things are demonstrat ibid. This objection militateth as much against their own interpretatioÌ„ p. 255. The Antinomian way of setling assurance is an inextricable labyrinth pag. 256. The testimony of the spirit must be an evidence according to the word of God pag. 257. 258. Wee say the evidence of marks is privative they say it is at most cumulative pag 259. The spirit of God is a spirit of Revelation but not beside or contrary to the Word ibid. Another objection of Crispe removed pag. 260. 261. How the spirit and word concurre to this assurance ibid. The word is more sure nor any voice within or without pag. 262. Crispe his way of assurance by the testimony of the spirit received by faith resuted pag. 263 264. He grosly mistakes faith ibid. Mr. Eton brought against him pag. 265. A sad lamentation of a poor soul holding foorth what miserable comforters these antinomians are pag. 266 267 268. The love of the Brethren is a sure and clear mark of one being past from death to life ibid Four things observed touching the Brethren pag. 269. It s not necessar to have a infallible knowledge of their regeneration 270 How far particular saints may be known by their fruits pag. 271. Antinomians expone 1 Cor 13. legally pag. 272 5. Marks and tokens of true and sincere love of the brethren p. 273 274 No marks hâ—…eraway without some mixture of contrary corruption p. 275 There is alwayes bellum though not alwayes proelium between the flesh and the spirit pag. 276. CAP. XXII Of the true real and safe grounds of incouragement to believe in Iesus Christ Or Upon what warrands a sinner may adventure to rest and rely upon Christ for Salvation pag 277. To say Christ died for all men conditionally is not the way to ease troubled consciences pag. ibid 278 The true and saâ—…e grounds of incouragement to believe in Christ are First Christ his alsufficiency pag. 279. It s a great part of true faith to believe Christ is able to save to the uttermost ibid. 2. Christs intention to die for all men 1. all sorts of sins or sinners of any kinde pag. 280. All men exponed ibid. To pray for all men and to pray in every place exponed pag. 281. 282. Every man Heb. 9. â—… hath the same sense pag 283. All men can only be all men who are in Christ. ibid 284 The whole world 2 Ioh. 2 2. exponed ibid. 285. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 3. 16. is no larger nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 3 Iesus Christ hath died for expiation of all forts and all manner of sins pag. 286. The sin against the holy Ghost only excepted what it is ibid How a blasphemer against the holy Ghost may repent pag 287. 4 Christ receives all who come unto him and excluds none but such as by their unbelief excludes themselves pag. 288. CHAP. I. That the Ministery is a perpetuall Ordinance of Christ in the Church and that Ministers are to bee received as the Embassadours of Christ now aswell as in the Primitive times THat which hath long lurked in the hearts of many Atheists is now professed and argued for by that sierce furious Erastiane whose book was published the last year at Franeker He cryes out that the world is abused with that notion of a pretended sacred ministerial calling that though the Apostles and others who first preached the Gospel were indeed sent and set apart for that holy calling which was also confirmed by signes and miracles and
usurpations the liberty of Elections both by Clergie and people Their reasons are these among others Cum Episcopus Ecclesiae sponsus sit matrimonium quoddam spirituale inter ipsum Ecclesiam contrahatur necessario consensus Ecclesiae inâ—…ervenire debet And after Cum Episcopus solemniter a collegio eligitur confirmaturque servatá programmaâ—…um inquisitionum forma eò certe ma or est populi de eo existimatio magisque eum venerantur observant diligunt populares quam siipsis invitis obtrudatur Ideoque doctrina ejus lâ—…nge sructuosior est ad aedificandum multo efficacior Hinc tametsi Petrus Christi vicarius esset caput Ecclesiae tamen mortuo Iuda qui unus ApostoloruÌ„ erat caeteri omnes pariter eligerunt sors cecidit super Matthiam ut in actis Apostolorum legitur Lucius Pontifex Romanus vir sanctus Martyr qui Ecclesiae Romanae praesuit anno 154. ita decrevit Nullus in Ecclesiae ubi duo vel tres fuerunt in Congregatione nisi eorum electione canonca Presbyter eligatur c. The same thing doth Duarenus de Sacr Eccles Minist lib 5. cap 1. Confirme not onâ—…y from the ancient Canons but from the Election of Matthias Act 1. and that of the Deacons Act 6. CHAP. III. Whether Ordination be essentiall to the calling of a Minister THis question hath been thus stated in a little book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the judgement of the reformed Churches and Protestant Divines is shewed concerning Ordination c. The negative part is there mentioned also in the Queries touching the ordination of Ministers written in opposition to the learned and much approved book intituled Ius divinum regiminis Ecclesiastici the same contraversie is touched upon frequently with more railing then reason by that furious Erastian who composed the Gralloe against Apollonius and cryes out that the world is abused with an empty notion of a pretended sacred Ministeriall calling which may be exercised by none but such as are thereunto called solemnly set a part and ordained This is the same thing which hath been formerly debated by Protestant divines against the Anabaptists and Socinians See P. Martyr loc com class 4. cap. 1. Aretius probl theol loc 63. The professors of Leyden Synops pur theol disp 42. Walâ—…us in loc com tom 1. pag 472. 473. Festus Hommius Specim controv Belgic artic 31. of the Lutherans Gerhard in loc com tom 6. cap 3. lib 1. Balduin de institutione ministrorum cap 8. lib 4. de cas consc cap 6. Brochmand synt theol artic de minister Eccles. cap 2. quaest 3. Stegmannus in sphotinianismo disp 53. The Sociniane tenent against the necessity of Ordination see in Socin tract de Eccles Nicol and tract de Eccles. missione ministi Yet the Socinans acknowledge it is fit for order and decency to retaine Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge this much I shall first of all premise some distinctions and considerations for the better opening of the true state and nature of this contravesie Next I shall bring the positive arguments and lastly Answer the contrary objections The particulars to be premised are these First the question is not whether Ordination be the only thing essentiall or necessary to the right calling of a Minister I have before pleaded for the necessity of the Churches consent I now plead for the necessity of ordination That ought to be no impediment to this nor this to that 2. Neither is the question whether imposition of hands be essentiall and necessary to the calling of a Minister Imposition of hands is a rite used in Ordination after the example of the primitive Churches of which more anone but the substance essence and formall Act of Ordination is another thing Therefore not onely the Lutheran divines but Calvin in 1 Tim 4. 14. Iunius animad in Bellar contr 5. lib. 1. cap 3. Bucanâ—…s loc com loc 42. Gersomus Bucerus and others distinguish between the act of Ordination and the rite used in that act M. Antonius de dominis lib 2. de repub Eccles cap 3. § 24. cap 4. § 13. 19. lib 3. cap 5. § 48. Doth also distinguish between the rite or ceremony of laying on of hands and the essentiall act of Ordination which he rightly calls missio potestativa a sending of one with power and authority VVhich agreeth well with Matth. 10. 1. Mark 3. 13 14 15. where we have first the election of the Apostles to their office He calleth unto him whom he would and they came uuto him Matthew sayeth he called unto him his twelve Disciples Luke 9. 1. He called his twelve Disciples together Here was an antecedaneous election or designation of the persons Thereafter followes the ordaining or constituting of them in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mark and hee ordained or made twelve that they should be with him and that bee might send them forth to preach and to have power to heal c. Luke addeth after the calling together of the twelve that he gave them power and authoritie over all devils and to cure diseases and he sent them to preach c. VVhich sets forth the true nature and essence of Ordination that it consists in a sending forth of chosen persons with power and authority And this potestative missioun of the twelve is applyed not onely to power over devils and diseases which was extraordinary and apostolicall but to power of preaching which belongeth to the ordinary Pastor to call charge Pastors and Teachers are Messengers Iob 33. 23. and God hath committed unto them the word of reconciliation 2. Cor 5. 19. 3. Neither is the question what may be done in extraordinary cases when Ordination cannot be had or where there are none who have power to ordaine VVee read that Aedesius and Frumentius being but privat men became Preachers of the Gospell and converted a great nation of the Indians Likewise that when the Iberians were converted by a captive woman their King and Queen became Teachers of the Gospell to the people There may be an extraordinary calling from God where Religion is not yet planted nor Churches yet constituted It is altogether another case in a constituted reformed or reforming Church I adde with Peter Martyr that even those persons who set about the work of the Ministery extraordinarly or among Infidels if they can come at any who may ordain them in the usuall and right way they ought not to neglect the seeking of Ordination 4. Nor is the question of teaching exhorting admonishing reproving comforting one another or praying for or with one another in the way of a private Christian fellowship and and brotherly love For this belongs to the generall calling of Christians as they are Christians observing therein the rules of the word and there is no need nor use of Ordination in all this But the question is of the particular
all the Communicants both poore and rich come to the Table CHAP. XIX That there was among the Jewes a jurisdiction and government Ecclesiasticall distinct from the civill FIrst they had Elders who were Spirituall or Ecclesiasticall not civill rulers Whence it is that Salmasius de primatu papae pag 3. and long before Ambrose in 1 Tim 5. doeth paralell the Jewish Elders not to the Christian Magistrate but to the Elders of the Christian Church ordained by the Apostles I do not say that they had no Elders who were civill Magistrates but they had some Elders who were Church Governours or had an Ecclesiastical jurisdiction Which I prove 1. By the arguments brought before Book 1 chap 3. pag 26. 27. 2. The Jewes when they had lost their State power and civill Government had still under the Romane Emperours their Presbyteri and Archisynagogi Whereof Mr. Selden in Eutych pag 15. 16. brings cleare instances under Arcadius and Honorius Now the Romane Emperours did not permit to the Jewes their owne civill Government but onely an Autonomy in Religion So ibid pag 34. he sheweth us that the Kings of England have permitted to the Jewes in England their Presbyteratus which he doth not deny but halfe yeeld to have been the same with their Sacerdotium 3. Although Mr. Selden comment in Eutych Orig pag. 17. c. to 34. and in his Vxor Ebraica lib. 1. chap. 15. holdeth that the Jewish Elders or Presbyters were such as were created by impositione of hands receaving thereby a judiciall facultie or degree so that thence forth they were capable of membership in the Sanhedrim either of 23. or 71. and were fit to preside in judging of civill causes and so endeavoureth to shew that it was a civill not a sacred or Ecclesiasticall dignity and preferment Yet he furnisheth me with some considerable arguments to confirme my opinion beside that which was last mentioned As 1. He tells us in Eutych pag. 16. that nomina officiorum Sacrorum ut patriarcha Prâ—…byter Apostolus Diaconus Primas Et Episcopus in Christianismum ex Iudaismi veteris usu c. manarunt But if the Jewish Elders were not promoted to a sacred but to a civill jurisdiction that name should have been transferred to Magistrates Judges Parliament men rather then to Church officers 2. He tells of a divided distinct bounded particular Ordniation of the Iewish Elders some of them being ordained to a faculty or power of judging but not to judge of lawfull or unlawfull rites others of them being ordained to judge of rites but not of pecuniary causes The forme of words which he citeth is this Et sit tibi sacultas judicandi sed ita ut minime sit tibi facultas decernendi quinam ritus illiciti quinam liciti aut sit tibi hujusmodi facultas decernendi ita tamen ut causas pecuniarias non sit tibi facultas judicandi Behold a sacred and a civill jurisdiction distinguished Mr. Selden himself uxor Ebr. lib. 1 cap. 15. tells us that the word Presbyters or Elders is by the Talmudicall writers used no only for those who were created by imposition of hands to a Magistraticall or judiciall facultie such as the members of the Sanhedrim or such as were candidats in that facultie and as it were expectants of a place and memberships in their Courts of justice but also for other fit and idoneous persons who might be called for counsell or advice Therefore all their Elders were not civill Magistrates My second Argument shall be taken from the Jewish Ordination of Elders Ordination being an act of the power of jurisdiction not of order with imposition of hands from which Mr. Selden Eutych pag. 24. 25. tells us the Christian Ordination and imposition of hands upon Presbyters was bo rowed even as the Christian baptisme from the Jewish baptisme at the admission of Proselytes and the Lords Supper from what was used in the passeover whereunto hee saith any man will assent if he consider what is found in the Talmudicall writers of the number of three which was the least number which could suffice to the ordaining of a Jewish Elder and the same was the least number which the ancient Church thought sufficient for Ordination Also of the internall effect of that Jewish Ordination with laying on of hands which effect was the resting of the holy Ghost upon the Elder so ordained And this was drawen from Num. 11. 26. Deut. 34. 9. See ibid. 21. 22. There is so much of the Christian Ordination borrowed from the Jewish that D. Buxtorf lex Rabbin pag 1499. where he speaks of the Jewish Ordination referrests to 1 Tim. 4. 14. I will adde other three cited by Mr. Selden ibid pag 22. First I. Scaliger Elench Triher cap 20. When I turne to this place I finde Scaliger moves the question how it came to passe that Christ was permitted to sit and to teach among the Doctors in the Temple not being ordained Marke here an Ordination which was for publick teaching not for a power of civill judicature which Christ never assumed and how it came that both hee and Iohn Baptist were called Rabbi also he paralells one newly ordained among the Jewes with a young Bishop in the ancient Canons The next shall be H. Grotius annot in Evan. pag 329. When I turne hither I finde Grotius speaking thus Manuum impositio apud Iudaeos indicabat invocationem divinae potentiae ut alibi diximus unde factum est ut munia publica eo ritu conferentur etiam civilia ut Senatorum Sed in archisynagogis senioribus synagogae idem observatum unde mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Christianos transiit Here is an Ecclesiasticall Ordination to offices in the Synagogue which he distinguisheth from civill offices Lastly I turne to Itiner Beni pag 73. 74. Where I read of one D. Daniel Filius Husday called caput exulum unto whom the dispersed Jewes in severall Provinces have their recourse for Ordination of their Preachers or Teachers Hi omnes Israelitarum caetus ab exulum capite potestatem accipiunt sibi in singulis Congregationibus professorem concionatorem praeficiendi Nam ipsum conveniunt ut manuum impositione potestatem accipiant Was this Ordination now to a civil rule or judicature A Doctor or Professor in the Schoole and a Preacher in the Synagogue are here joyned as the common and ordinary rulers in the particular Assemblies of the Jews as L' Empereur noteth not in Benjam 148. 149. where he also cleareth that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan mentioned there by Benjamin was not a civill ruler but praelector concionator a reader expounder of Scripture See Buxtorf lex Rabbin at the same word Hic maxime oratione sive precibus cantu Ecclesiae praeibat praeerat lectioni legali docens quod quomodo legendum similibus quae ad sacra pertinebant And after he sayeth of this word pro Ministro Sacrorum passim
the mans life or doctrine or against his qualificatiō for such a particular charge for it is certain that not only the congregation but others who know any just impedimēt against his admissiō have place to object the same nor whether the churches liberty of consent be inconsistant with or destructive unto the Presbyteries power of examinatiō and ordination for these may stand together but the question is whether it be necessarily required to the right vocation of a Pastor that he be freely elected by the votes of the Eldership and with the consent tacite or expressed of the major or better part of the Congregation so that he bee not obtruded renitente contradicente Ecclesia The affirmative part of this question is proved from Scripture from antiquity from Protestant writters yea Churches and from sound reason and from the confessions of opposites To begin with Scripture and with the primitive paterne the Apostles themselves would not so much as make Deacons till all the seven were chosen and presented unto them by the Church Ast 6. 2 3 5 6 The Author of the Historie of Episcopacy part 2. pag. 359. To cut off our Argument from Acts 6. saith That the seven were to be the stewards of the people in disposing of their goods good reason that the election should be made by them whose goods and fortunes were to bee disposed of this answer was made by Bellarmine before him But Walaeus tom 2. pag. 52. reasoneth other wayes the feeders of the peoples soules must bee no lesse if not more beloved and acceptable then the feeders of their bodies therefore these must be chosen with their own consent as well as these Secondly Elders both ruling and preaching were chosen by most voices of the Church the suffrages being signified per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by lifting up or stretching out of the hand Act. 14. 23. Where the Syriak version doth insinuate that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be understood of the Apostles ordination of Elders but of the Churches Election of Elders thus Moreover they made to themselves that is the Disciples mentioned in the former verse made to themselves for they who were made were not Elders or Ministers to Paul and Barnabas but to the multitude of the Disciples in every Church Elders while they were fasting with them and praying and commending them c. Now how could this Election be but after the Graecian forme by the Churches lifting up or stretching out of hands But because some doe still stick at this place it may bee further cleared thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be understood three wayes and all these wayes it saveth the peoples right It may be either the action of the Church onely as the Syriak maketh it or a joynt action both of the Churches and of Paul and Barnabas as Iunius maketh it or an action of Paul and Barnabas in this sense that they did constitute Elders to the Churches by the Churches own voyces However the word relateth to Election by stretching out or lifting up of hands not to ordination by laying on of hands which is the sense followed by the Italian version and Diodati authorising and ordaining such a one only to bee an Elder as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I prove 1. From the native signification of the word where Iulius Pollux hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. Cap. 4. Gualther and Wolf Seberus render it manuum extensio and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus levare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manibus refragari Budaeus interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be plebiscitum suffragium H. Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manum protendo attollo manum porrigo and because saith he in giving votes they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence came the word to be used for scisco decerno creo but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith he as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Martyr Quaest. Resp. ad orthod Resp. ad quaest 14. doeth expressely distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As words of a most different signification where Cedrenus Anno. 526. saith Euphranius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pilander the interpreter rendereth Episcopatui communibus suffragiis deligitur Scapula and Arias Montanus also in his Lexicon tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manus porrigere or elevare eligere or creare magistratum per fuffragia for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most different from laying on of hands which is not a stretching out or lifting up but a leaning or laying down of the hands on some thing Wherefore the Hebrews note laying on of hands by Samak inniti Chrysostome saith the Roman Senat did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which D Potter himselfe turneth did make gods by most voices Charitie mistaken pag 145. 2. The use of the word in this sense and in no other sense either in Scripture 2 Cor. 8. 19. or Greek authors that wrote before the new Testament So that Luke could not be understood if he had used it in another sense but he wrote so that he might be understood If he had meant ordination he would have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 6. 3. Tit. 1. 5. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 6. 6. 2. The manner of the Elections among the Graecians testified by Demosthenes Cicero and others cleareth the meaning of the word So they had a phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium suffragiis obtinet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man giveth a contrarie vote When the Grecians choised their Magistrates at their Comitia held solemnely for that end he that was nominated was brought into the threater before the people so many as aproved of him held forth or stretched forth or lifted up their hands If the major part did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee partly was then said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Magistrate created by suffrages So Elias Cretensis in Greg. Nazianz. orat 3. I finde also in Aeschines orat contra Cetesipont some decrees cited which mention three sorts of Magistrates and among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were made by the peoples suffrage In the argument of Demosthenes his oration advers Androtion these Magistrates are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates made by the peoples suffrage Fronto Ducaeus in his notes upon the fifth tom of Chrysostome pag 3. confesseth that with heathen writters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is per suffragia creare and therefore the word is rendered in the Tigurine version and by Calvin Bullinger Beza and so doth Erasmus upon the place understand the word ut intelligamus saith hee suffragiis delectos 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not at all make against that which I say as some have conceaved it doth but rather for it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
speciall sacred calling of the Ministers of the Gospell to preach and administer the Sacraments whether Ordination be not essentiall and necessary to this calling The privat Christian dueties of teaching one another reproving exhorting c. Are to be conscionably and carefully performed by privat Christians Ioh. 4. 28 29. Acts 18. 26. Eph. 5. 19. Col. 3. 16. Heb 3. 13. But this the Apostle plainly distinguisheth from the speciall Ministeriall function 1 Thess 5. 11 14. with vers 12 13. The affirmation of this question in hand viz. that Ordination is necessary and essentiall to the calling of a minister may bee confirmed by these arguments 1. Doeth not nature it selfe teach you as the Apostle sayeth in another case Shall the visible politicall Church of Christ which is the purest and most perfyt Republick in the world have lesse order and more confusion in it nor a civill Republick Embassadours Commissioners Officers of State Judges Generals Admirals with the subordinate Commanders in Armies and Navies do not runne unsent nor act without power authority and commission given them How much more unbeseeming and disorderly were it in the Church which Nicolaides himself even where he disputeth against the necessity of Ordination Refut tract de missione minister cap 10. pag 113. acknowledgeth to be more perfite then any politick Republick in the world for any man to assume to himselfe power and authority which is not given him or which he hath a non habente potestatem or to intrude himself into any publick administration unto which he is not appointed It was justly complained of as a great disorder under the Prelates that Midwives were permitted to baptize upon pretence of a case of necessity yea that Deacons were permitted to baptize because the administration of baptisme doeth neither belong to Deacons nor to private persons But that railing Rabshaketh the anonymous Erastian before mentioned goeth so far as to cry down all necessity of Ordination or any speciall call to the Ministery of the Word and Sacraments and alloweth any Christian whether Magistrate or Subject both to Preach Baptize and minister the Lords Supper having no Ordination or speciall Mission to that effect 'T is a sufficient answer to him offer it now unto thy governour will he be pleased with thee Mal 1. 8. Who will endure such a confusion in a State that any man may assume publick offices and administrations not being thereunto called and appointed And shall the Church which must go a great deal further than the law and light of nature come short of that which nature it self teacheth all humane societies 'T is both a naturall and a scripturaâ—…l rule Let all things be done decentlie and in order 1 Cor 14. 40 for God is not the author of confusion but of peace Ibid. vers 33. If it were an intollerable usurpation in a mans own family if any man should take upon him the stewards place to dispence meat to the houshold not being thereunto appointed How much more were it an intollerable usurpation in the Church the house of the living God for any to make themselves stewards of the mysteries of Christ not being appointed 2â—… I argue from Rom 10. 15. And how shall they Preach except they be sent Suppose they bee well gifted yet they may not preach except they bee sent and appointed thereunto This sending must needs bee Ordination not the Churches Election a people may choose to themselves but cannot send to themselves The choosing of an Embassadour is one thing the sending him another thing The Embassadour nominated and elected by the King may not goe to his work and act as an Embassadour till he bee sent forth with his commission and power delivered to him There have been severall exceptions made and more may be made against this argument yet all of them may bee rationally taken off Except 1 The Socinians reply that the Apostle speaketh this of his ownetime when the doctrine of the Gospell was new and did therefore require a speciall mission But that now Ministers being to Preach no new doctrine need not such a speciall call Answ. This is not only not grounded on the Text but is contrary both to the metaphore and to the context 'T is contrary to the metaphore which the Apostle taketh from the sending of Embassadours Heraulds and other publick Ministers These are sent not onely to propound that which was never before propounded but also oft times to revive and renew a thing before propounded and known If either Embassadour or Herauld run unsent and goe out without his commission and appointment it will be no excuse to him that he hath declared no new thing but what was declared by other Embassadoures or Heraulds before him for still hee may be challenged as one who runne unsent and it may bee said to him By what authoritie doest thou these things 'T is contrary to the context too vers 13. 14. 15. There are five necessary means and wayes which must bee had and used by those who look to be saved 1. Calling upon the name of the Lord. 2. Beleeving on him 3. Hearing his word 4. A preaching Ministery 5. Mission or Ordination If the first foure be perpetually necessary to the end of the world so must the fifth be for the Apostle layeth al 's great necessity upon this last as upon the rest If none can be saved who do not pray and none can pray who do not beleeve and none can beleeve who doe not hear the word and none can hear the word without a preaching Ministery the last followeth hard in the Text there can be no Ministeriall office without a Mission or Ordination I have before excepted extraordinary cases where there is yet no Church nor no Ministery even as the deaf may beleeve who cannot hear although the Apostle say How shall they beleeve on him of whom they have not heard Except 2. Nicolaides addeth that the Apostle speakes not of what is unlawfull to be but what is imposible to bee namely it is impossible that any man can preach that is saith he declare a new thing except God send him Answ. 1. If preaching here in this Text must bee restricted to the preaching of a new thing hearing must bee also restricted to the hearing of a new thing and beleeving to the beleeving of a new thing and so they who do not hear and beleeve some new doctrine cannot bee saved 2. It is very possible to preach a new thing when God hath not sent one to preach it When the Jesuits first preached their scientia media they preached a new thing yet God sent them not 3. Let us consider what the Apostle means here by preachiug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeco caduceator The offices and functions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Stephanus in Thes L. Gr tom 2. pag 195. 196. describeth out of Homer They called together the people to the 〈◊〉 〈◊〉
the one Text and in the other I have spoken before which indeed fitly expresseth the difference betwixt the laying of Pauls hands and the laying on of the Elders hands but there could be no such difference among the Apostles themselves or Apostles fellowes But I have not yet done with the vindication and clearing of this Text which holds forth a president for ordination by a Presbytery It may bee further objected 1. If this Text must be understood of Ordination by a Presbytery then the laying on of the hands of the Presbytery is necessary to Ordination and then what shall become of thâ—…se who were not ordained by a Pressbytery and what shall also become of that which so many protestant writers have pleaded against the Popish Sacrament of Orders viz. that the rite or signe in Ordination i.e. imposition of hands is not instituted or commanded by Christ or his Apostles To the first I answer 1. although I hold the Imposition of the hands of the Presbytery to be no Sacrament nor efficacious and operative for giving of the holy Ghost as the laying on of the Apostles hands was nor 2. necessary to Ordination necessitate medii vel finis as if Ordination were void and no Ordination without it or as if they who were not ordained with the laying on of the hands of the Presbytery were therefore â—…o be thought unordained or unministeriated Although likewise 3. I do not hold the laying on of hands to be the substantiall part or act of Ordination which I have before prooved to be essentiall to the calling of a Minister but only the rituall part in Ordination And although 4. I hold the laying on of hands to be such a rite whereunto we ought to be very sparing to ascribe mysterious significations wherein some have gone too farre and taken too much liberty yet I hold with the generality of protâ—…stant writers and with the best refoâ—…med Churches that the laying on of hands is to be still retained in Ordination I hold also that this laying on of hands is an Ordinance of the new Testament and so do our dissenting Brethren of the Independent way hold also and that 't is necessary by the necessity of precept and Institution and in point of duety For although there is no certain precept extant concerning laying on of hands yet because we see the Apostles did alwayes use it their so acâ—…urat observing of it ought to be unto us in stead of a Precept â—…aith Calvin Instit. lib 4. cap 31 § 6. For the Examples of the Apostles or Apostolike Churches in approved things which have a standing reasâ—…n are binding and in stead of Institutions The laying on of the hands of the Apostles in so far as the holy Ghost was given thereby was extraordinary and ceased with themselves yet in so far as the Apostles yea and the Presbytery too laid on hands in their ordaining of Ministers there is a standing reason why we should do in like maner the laying on of hands being a rite properly belonging to the praying over these whom we blesse in the name of the Lord with an authoritative benediction as is manifest by these examples of laying on of hands in Iacobs blessing of Ephraim and Manasseh Gen 48. and in Christs blessing and praying over the little Children Mat 19. 15. Mark 10 16. Looking thus upon laying on of hands 1. as a rite in blessing and prayer over 2. as a rite for publik designation and so emne setting apart of such a person and if you will 3. as a rite of giving up dedicating and offering unto the Lord of which use of laying on hands there are diverse examples in the Books of Moses In these respects and under these considerations we use laying on of hands in Ordination and ought to do so in regard of the Primitive pattern Wallaeus Tom 1. pag. 473. thinks that the negative precept 1. Tim 5. 22. lay hands suddenly â—…n no man doth also containe an affirmative to lay hands upon such as are worthy and approved CHAP. IX What is meant in Scripture by the word Heresies and how we are to understand that there must be Heresies for making manifest the the godlie partiâ—… or these that are approved 1 Cor 11. 19. FOr there must be also Heresies among you saith the Apostle that they which are approved may be made manifest among you or as others read that they which are approved among you may be manifest By Heresies here some understand no more but divisions and Sects and conceave that Heresies in point of opinion or doctrine are not here meant So Chrysostome Erasmus and others If so then the very divisions and sects will make a discovery who are approved who not before it come to Hereticall opinions i. e. Sectaries are not approved and these who are indeed approved are none of theirs but keep themselves unspotted and free from them So Tit. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered in the Tigurin Bible Sectarum authorem and in the margin fâ—…ctiosum i. e. a man that is an author of sects or factions after the first and second admonition reject and 1 Cor 11 19. they read opportet enim Sectas in vobis esse Sometimes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the new Testament for a sect yet to note that by the way onely for such a sect as either was indeed or was esteemed to be of some hereticall opinion as Act. 5. 17. and 15. 5. and 24. 5. and 26. 5. and 28. 22. The Apostle hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise in his Epistles and in both places he makes some difference and distinction between heresies and divisions or strifes and variance 1 Cor 11. 18 19. Gal 5. 20. For every division strife or variance is not Heresie Therefore in the Text which I now speak to I understand Heresie to be some what more then division The Arabick 1 Cor 14. 2. that is in the Greek and our Translations 1 Cor 11. 19. repeateth the word Schismes out of the precedent vers addeth moreover the word Heresies reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there most arise Schismes and Heresies among you that these of you who are godly may be known it seems that they who understand only divisions to be meant by the word Heresies do not observe the rising of the Apostles speach for after he hath spoken of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Schismatical divisions contrary to the rule of love he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For there must bee also Heresies among you I partly beleeve it saith he that there are divisions among you for there must be not onely Schismes but worse then that there must bee Heresies also If you aske now what is Heresie I shall without any implicit following of Writers ground my answer on Scripture it self And I answer first negativelie then positively Negatively 1. Heresie is neither to be so farre taken at large as
A TREATISE OF Miscellany Questions WHEREIN Many usefull Questions and Cases of Conscience are discussed and resolved For the satisfaction of those who desire nothing more then to search for and finde out precious Truths in the Controversies of these Times By Mr. GEORGE GILLESPIE late Minister at EDINBURGH Published by Mr. PATRIK GILLESPIE Minister at GLASGOVV EDINBURGH Printed by GEDEON LITHGOVV Printer to the University of EDINBURGH For GEORGE SVVINTOUN and are to be sold at his Shop at the Kirk style at the signe of the Angel 1649. The Publisher to the Reader IT hath been a grand designe of the Devil and Instruments acted by him with much controversie to darken the light in the very breaking up of this present Reformation and to hide the precious Truth that the simple should not finde it such pure malice doth he carry against the high way of the Lord and so afraid he is that the Way-faring men shall not erre therein but they know not the Counsel of the Lord nor the thoughts of his heart who is about to clear the Truth by the manifold Errours which have risen in these late Times to work His peoples hearts to a deep detestation of Errour as well as ungodlines and to declare his Truth to be proofe of all the controversie that can be moved against it when every Work shall be tried by the fire There must be Heresies for making manifest who are approved and what is precious and praise-worthy Truth but at the Evening time it shall be light and the Lord shall make Truth shine the more brightly that it hath been for a time darkned and born down this cloudie Morning shal end in a clear day This litle treatise doth help to blow away and dispell the mists of Errour and clear many questioned Truths beside some points which are practically handled therein If God had been pleased to lengthen the Author his life for longer serving his Generation I am confident it would have come abroad better polished if he had compleated it and there survayed the whole Work when set together But although this peece be unperfect yet having the Authors leave I have adventured to make it Publick without any addition or alteration the christian Reader will correct the Errata and look upon it as it is his opus posthumū whom God made very serviceable in his work in a very short time I shall only wish that it may prove as useful and acceptable to the Iudicious and godly as other peeces which came from his Pen. I am Thy Servant PAT GILLESPIE The Contents CAP. I. THat the Ministery is a perpetuall Ordinance in the Church and that Ministers are to be received as the Ambassadours of Christ now as well as in the Primitive times pag. 1. An Erastian lately published the Negative which also the Sect of the Seekers hold pag. 1. The Affirmative is proven from Scripture by eight Arguments pag. 2. 3. Three Objections answered pag. 4 5 6. How Believers are an holy Priest-hood Ibid Its proved against that Erastian that the ordinary Ministry have an Embassy from Christ as well as the Apostles had pag. 7. CAP. II. Of the Election of Pastors with the Congregations consent pag. 8. The question is stated ibid. The Affirmative is proven from Scripture by three Arguments pag. 9 10 11 12. 13. 14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14 23. is exponed ibid. It s proven also from Antiquity pag. 16 17. It s also the judgement of sound Protestant Churches and writters pag. 18 19 20 21. It s confirmed by five reasons pag. 21. 22. The confession of Adversaries proves it pag. 23. Seven Objections answered pag. 24. 25. 26. 27. 28. 29. 30. 31. How we differ from the Independents in this point pag. 24. 25. What is due to the People and what to the Magistrat and what to the Eldership in this point ibid. The Elderships votes and the Peoples consent or dissent are free and there needs not be given a reason for them pag 26. 27 A Schismaticall Church hath not just right to the Liberty of a sound Church pag. 28. How the Congregation is to judge if a man be qualified and fit for the Ministry pag. 29. Incommodities may be on both hands but fewer on this pag. 28. 30. CAP. III. Whether Ordination bee Essentiall to the Calling of a Minister pag. 32. Four Distinctions are premised for the right stating of the Question pag. 33. 34. 35. The Affirmative is asserted and confirmed by ten Arguments from Nature and Scripture to the end There should be as much order in the Church as in any politick Republick pag 35. 36. That place Rom 10. 15. exponed and the Socinian exceptions discussed pag. 37 38. 39. 40 41. 42. 43. How the Office of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to ordinary Pastors pag. 38 39. How the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an office and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ pag. 40. What a Mission Expectants and Probationers have pag. 43. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church officers cleared pag. 43 44. 45. Ordination of Ministers was a Catecheticall head in the Primitive times pag. 47. The diverse names the Ministers of the Gospell gets in Scripture pag. 51. The place 2 Tim 2. 2. opened up pag. 52. 53. What lawfull ordination contributes for the Peoples good pag. 54. CAP. IV. Objections against the necessity of Ordination answered pag. 55. How the Peoples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is consistent with the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both necessary pag. 57. How Election and Ordination differ pag. 58. The Prophets mentioned 1 Cor 14. 26. were extraordinarly inspyred and so no ordinary rule pag. 59. How the Ordination of our Reformers by the Church of Rome is lawfull and how not pag 61 62. 63 These who reject their Ordination must all unchurch themselves and turn Seekers pag. 62. VVhat may be done in extraordinary cases and what must be done in ordinary in a constitured Church pag. 63. VVhen the Church of Rome was most corrupt there was alwayes a true Church in it CAP. V. Whether these Prophets and prophesyings in the Primitive Church 1 Cor 14. and 1 Cor. 12. 18. Eph 4. 11. were extraordinary and so not to continue Or whether they are Presidents for the preaching and prophesying of such as are neither ordained Ministers nor Probationers for the Ministry pag 64. There are three opinions concerning these Prophets the last whereof is that they were extraordinary Prophets which is holden for true and proven by 13. Reasons pag. 65. ad 75. Prophets in the Apostles enumeration are preferred to Pastors and Teachers yea to evangelists pag. 66. The difference between Prophets and Pastors and Teachers is set down pag. 68. 69. Three senses only of the word Propbesying in the new Testament pag 70. 71 Prophesie is distinct both from the word of knowledge and the word of wisedome pag. 71. In the Prophet there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
here is to bee rendred ipsis not illis and so Pasor in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendereth Acts 14. 23. quumque ipsis per suffragia creassent Presbyteros So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Grecians sometimes use the one for the other So H Stephanus Thes. ling. Gr. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he referreth us to Budaeus for examples to prove it see the like Matth. 12. 57 Iohn 4. 2. Thus therefore the text may be conceaved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and when they the Disciples of Lystra Iconium and Antioch had by votes made to themselves Elders in every Church and had prayed with fasting they commended them to wit Paul and Barnabas to the Lord in whom they beleeved It needeth not seeme strange that here in one verse I make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ipsis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be illos and meant of different persons for the like will frequently occurre in Scripture Mark 2. 15. as Iesus sate at meat in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Levies house c. 2. And they watched him and they followed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iesus Mark 3. whether he would heal him here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Iesus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the man which had the withered hand Gal. 1. 16. to reveal his Sonne in me that I might preach him here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius for God the father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illum for Christ. So then the Churches of Lystra Iconium and Antioch after choosing of Elders who were also solemnly set a part with prayer and fasting were willing to let Paul and Barnabas goe from them to the planting and watering of other Churches and commended them unto God that would open unto them a wide and effectuall doore and prosper the work of Christ in their hands Ephes. 6. 18. 19. Or they commended them unto God for their safety and preservation as men are said to commend their owne spirits to God Luke 23. 46. 1 Pet. 4. 19. This sense and interpretation which I have onely offered to bee considered doth not bring any harshnesse and much lesse offer any violence either to the text or context in the Greek But if another sense be liked better whether to understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders ordained or the Churches commended to God by Paul and Barnabas or to understand all the particulars mentioned in that 23. verse to bee common and joynt acts done by Paul Barnabas and the Churches that is that they all concurred in making them Elders by suffrage in prayer and fasting and in commending themselves to the Lord I shall not contend so long as the proper and native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained yea although wee should understand by this word an act of Paul and Barnabas alone distinct from the Churches suffrage and consent even in that sense we lose not the argument For first it cannot be supposed that the businesse was put to the lifting or strething out hands in signum suffragii between Paul and Barnabas as if it had been put to the question between them two alone whether such a man should bee Elder in such a Church But how then can it be an act of Paul and Barnabas Thus if you will Thir two did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare suffragiis vel per suffragia id est They ordained such men to bee Elders as were chosen by the Church They two made or created the Elders but the people declared by lifted up hands whom they would have to be Elders So Calvin Instit. lib. 4. cap. 53. § 15. Even as saith he the Roman historians often tells us that the consull who held the court did creat new Magistrates id est did receave the voâ—…es and preside in the Elections 5. Luke doeth usually mention the Churches suffrage in making Church Officers or in designing men to sacred employments as Acts 1. 23. 26. Acts 13. 3. Acts 15. 22. So doth Paul 1 Cor. 16. 3. 2. Cor. 8. 19. 1 Tim. 3. 7. So that it is not likely there should bee no mention of the Churches election here where proâ—…essedly and intentionally mention is made of planting Elders the prayer and fasting as Acts 13. 2 3. so likewise Acts 14. 23. was common to the Church they prayed and fasted cum discipulis jejâ—…nantibus saith the Glosse all being one work why was not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to the Churches also 6. Protestant writers draw from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Churches suffrage Magdebur cent 1. lib. 2. cap 6. Zanchius in 4. Prae. Beza Cartwright and others on the place Bullinger Decad 5. Ser. 4. Iunius contro 5 lib. 1 cap. 7. And others against Bellarmine de Cler cap. 7. Gerhard tom 6. pag. 95. Brochmand Systhem tom 2. pag. 886. Danaeus in 1 Tim. 5. Walaeus in his treatise quibusnam competat vocatio Pastorum and loce pag. 474. Of Papists also Salmeron expondeth this place by Acts. 6. And saith the Apostles gave the Election to the Churches here of Elders as there of Deacons Bel de cler cap. 7. and Esthius in 2. Cor. 8. 19. confesse that if wee look either to the Etimologie of the word or the use of Greek authors it is to choose by votes If it be objected to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being referred to the people will invest them with a judiciall power and a forensicall or juridicall suffrage and where is then the authority of the Eldership Ans. 'T is like enough though I confesse not certain that no Elderships were yet erected in those Churches Acts. 14. 23. But put case they had Elderships yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might well be referred to the people to signifie their good liking and consent for in Athens it self the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did but like well the persons nominated as when a thesaurer offered some to be surety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the people shall approve Demosthenes advers Timocr In which oration 't is also to bee noted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assemblie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judiciall court or Assembly of judges are plainly distinguished so farre that they might not be both upon one day and that though the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not they but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judges did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordaine or appoint a Magistrate See ibid jusjurandum Heliastarum As for the objection from Acts 10. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it were the preventing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a prior designation 2. It is there attribute to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the councell of God the Apostles were in a manner Elected by voices of the
deliberation of the Eldership as wee use to doe in Committees but determined and decided by the votes of the whole Congregation 3. Let them speak for us who have particularly written against the Separatists and Independents Laget in his defence of Church-government part 1. cap 1 In the stating of the question about popular government declareth that the question is not whether in maters of greater importance and more publick concernment as admissions excommunications and absolutions of members elections and depositions of officers the case ought to bee made known unto and determined with the free consent of the people for all this he willingly granteth But whether every cause to be determined ought to be brought to the multitude or body of the Congregation and they to give their voices therein together with the officers of the Church Mr. Herle the reverend and learned prolocutor of the Assembly of divines at Westminster in his treatise intituled The independency on Scriptures of the independency of the Churches pag 3. While he stateth the question saith We acknowledge that the Pastors and other officers were ancientlie and it is to be wished they still were chosen at least consented to by the members of each respective Congregation But that they are to bee ordained dâ—…posed or excommunicated by the Presbyterie c. Moreover they of the Separation and if not all yet sure some Independents place the whole essentiality of a calling in Election accompting ordination to be no more but the solemnization of the calling We say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the missio potestativa or the power and commission given to a man by which hee is made of no Minister to be a Minister is not from the Churches electing him but from the lawfull ordaining him And that Election doth but designe such a person to the Ministery of such a Church For as Gamachaeus sayeth in tertiam partem Thomae do Sacr ordin cap 7. the people cannot give spirituall authority which themselves have not Et quamvis fateamur saith hee Laicos saepissime vocatos ad electionem Ministrorum Ecclesiae tamen longe est aliud loqui de ordinatione quam de electione c. Object 2 This liberty granted to Congregations prejudgeth the right of Patrons Ans 1 If it were so yet the argument is not pungent in divinity for why should not humane right give place to divine right Nec Episcopale nec patronatus jus Ecclesiasticis Canonibus introductum praejudicare potest potestati jure divino toti Ecclesiae in Ministrorum Electione competenti saith Gerhard Tom 6. Sect 114. The states of Zeeland did abolish patronages and give to each Congregation the free Election of their own Minister which I take to be one cause why Religion flourisheth better there then in any other of the united provinces Object 3. The Churches liberty of consenting or not consenting asserted by the arguments above mentioned must ever be understood to be rationall so that the Church may not disassent without objecting somewhat against the doctrine or life of the person presented Answ 1. The author of the historie of Epistopacy part 6. pag 362. 364. tells us out of the book of Ordination that the people are free to except against these that are to be ordained and are required if they know any crime for which they ought not to be receaved unto the Ministery to declare the same He saith further that Presbyters are elected by the Patrons for and in the name of the rest of the people pag 365. So Peresius de tradit part 3. pag 200. confesseth that people should be required to object what they can against the fitnesse of the man to be ordained Now then if this be all that people may object it is no more then Prelats yea Papists have yeelded Answ. 2. This objection cannot strike against the election of a Pastor by the judgement and votes of the particular Eldership of that Church where he is to serve For it is evident by the Scriptures testimonies and reasons above specified not onely that the Church hath liberty of disassenting upon grounds and causes objected but that the Eldership hath power and liberty positive to elect by voyces their Ministers Now men vote in Elderships as in all courts and consistories freely according to the judgement of their conscience and are not called to an accompt for a reason of their votes 3. As the vote of the Eldership is a free vote so is the Congregations consent a free consent and the objection holdeth no more against the latter then against the former for they are both joyntly required by the Church of Scotland as appeareth by the citations foresaid 4. Any man though not a member of the Congregation hath place to object against the admission of him that is presented if hee know such an impediment as may make him uncapable either at all of the Ministery or the Ministery of that Church to which he is presented So that unlesse the Congregation have somewhat more then liberty of objecting they shall have no priviledge or liberty but that which is common to strangers as well as to them In this fourth answer I am confirmed by Blondellus a man intrusted and set apart by the nationall Synod of the reformed Churches of France for writing and handliâ—…g of controversies In his Apologiâ prosententia Hieromini pag 383. Replying to Bellarmine who would enervate Cyprians testimonies for the peoples right to choose their Ministers by this evasion which now I speak to saith Nec puâ—…idum in gravi Scriptore commentum ferendum populum habere potestatem eligendi suffragium ferendi quia potest dicere siquid noverit boni vâ—…l mali de ordinando sic testimonio suo efficere ut non eligatur quasi vero is eligendi suffragium ferendi potestate praeditus eaque usus dici debeat qui id tantum prestat quod omni electionis suffragii jure absolute carens praestare quandocunque libet potest autoris quisquam adeo duri reperiatur ut infidelium pessimos quicquid boni vel mali de ordinando noverint dicere sic testimonio suo ut noÌ„ eligatur efficere posse negare audeat habeâ—…unt scilicet ex adversarii hypothesi aequo cum sidelibus jure eligendi suffragium ferendi potestatem 5. Though nothing be objected against the mans doctrine or life yet if the people desire another better or as well qualifyed by whom they finde themselves more edified then by the other that is a reason sufficient iâ—…a reason must bee given at all and it is allowed by Danaeus in 1. Tim 5. 22. and by the first book of discipline in the fourth head 6. It being condescended upon in the Parliament of Scotland that his Majestie with consent and advice of the Estates should nominate the officers of Estate The Estates of Parliament were pressed to give a reason of their disassenting from his Majesties nomination but they refused And I am
sure consenting or not consenting in a matter Ecclesiasticall ought to be as free if not more free then in a matter civill Object 4. This course may prove very dangerous for an apostatizing Congregation for a people inclining to Heresie or Schisme will not consent to the admission of an orthodox and sound Minister Answ. 1. The intrusion of Ministers against the Congregations will doth more generally and universally draw after it great evils and inconveniences 2. The corruptions of many Patrons and peradventure also some Presbyteries may be more powerfull to intrude insufficient or unsound Ministers then the unsoundnesse or errour of this or that particular Congregation can be to hinder the admission of them that are sound 3. We shall heartily accord that a hereticall or a Schismaticall Church hath not just right to the liberty and priviledge of a sound Church 4. Zanchius in 4. praec col 784. Would have a Congregation infected with Heresie or Superstition before there bee a Ministery setled among them to be first convinced of their error by some other Pastor sent unto them by the Christian Magistrate for a time and extraordinarly as a kinde of Evangelist At vero saith he cum constitutae sunt formatae verae Ecclesiae cur tune saltem non relinquitur illis libertas eligendi suos Pastores Object 5. People do often erre in their choise and cannot judge of the qualifications and abilities of Pastors but follow blindly the humors of their Lords or leaders Answ 1. We must beleeve what Christ saith Iohn 10 4 5. That his sheep know his voice and a stranger they will not follow but will flee from him 2. There are also in Presbyteries and in all Judicatories some leading men whose judgement is much respected and hearkened unto 3. Hee that followeth another is ever blind A people may follow leading mâ—…n and yet see with their own eyes too 4. When Bellarmine objecteth that a people cannot judge whether a man be fit for the Ministery Iunius animad Contr 5. lib 1. cap 7. not 24. Answereth that the Congregation judgeth not simply and absolutly whether one be fit for the Ministery but whether he be fit to serve in the Ministery among them VVhich two are so different that of two men offered to a Congregation he that is absolutely and simply the best qualifyed for the Ministery is not to bee for that cause admitted hic nunc but hee who is fittest for that Congregation Now a rude and ignorant people can judge which of the two speaketh best to their capacity and edificatition 5. VVhen any Congregation makes choise of an unfit or dangerous person against whom there is just exception to be made they must not therefore be robbed of their right but called upon to make a better choise This right people had from a Pope Greg Mag Epist lib. 6. Epist 38. Habitatores Lucensis civitatis quendam ad nos Presbyterum adduxerunt quì eis debuisset Episcopus ordinari Sed quia mimine dignus inventus est nec diu sine proprio possunt consistere sacerdote a nobis admoniti in seâ—…inio promiserunt alium studiose quâ—…rere c. Object 6. Seldome or never shall a Congregation bee found all of one minde and because this might bee answered in the words of Gregorius de valentia in tam secundae disput 7. quaest 5. punct 5. Nam moraliter loquendo illud tota communitas facere censetur quod facit major ipsius pars Therefore to make the objection stronger it may be further added that oftentimes the greater part shall overcome the better part because in every corporation there are more bad then good more foolish then wise This inconveniencie is objected by Bellarmine de Clericis cap 7. who tells us further that popular elections are subject to tumults and seditions We answer with Iunius ubi supranot 23. 27. first inconveniences do also follow upon elections made by Presbyteries and Patrons without the peoples consent 2. De incommodis prudenter curandis non dere sanctâ mutandâ temere sapientes videre opportuit 3. For avoiding inconvenience of this kinde it is to be remembred that the Congregation ought to be keeped in unity and order so far as may be by the directions and precedence of their Elders and by the assistance of Brethren chosen out of other Churches when need so requireth 4. Zanchius ubi supra col 783. answereth out of Calvin praesideant plebi in electione alii Pastores cum ipsis etiam Magistratus conjugatur qui compescat tumultuantes seditiosos VVherein there is great need of caution lest under pretence of suppressing tumults the Churches libertie of consenting or not consenting be taken away As upon the other part the Election is not to be wholly and solely permitted to the multitude or body of the Church which is the meaning of the 13. Canon of the counsell of Laodicaea as it is expounded by Osiander Gerhard Iunius and othâ—…rs 5. When a Congregation is rent asunder and cannot agree among themselves this evill may bâ—…e helped in Subordinate though not in Independent Churches for the higher consistories the Presbyteries and Assemblies of the Church can end the controversie and determine the case after hearing of both siâ—…es Object 8. As for that which may reflect on Ministers that have not the peoples consent 7. Answ It is ordination that maketh men Ministers And the want of the Churches suffrage cannot hinder their being Ministers it concludeth onely that they did not ritè and ordinatè enter into their Ministery hic nunc in such a Church 2. This also is helped by a posterior approbation of the Church as a woman marrying a man unwillingly yet after loving him as her husband removeth that impediment I conclude with a passage out of the Ecclesiasticall discipline of the reformed Churches in France cap 1. The silence of the people none contradicting shall be taken for an expresse consent but in case there aryse any Contention and hee that is named should be lyked by the consistory and disliked by the people or by most part of them his reception is then to be delayed and report of all to bee made unto the conference or provicniall Synod to consider aswell the justification of him that is named as of his rejection And altho he that is named should there be justified yet is he not to bee made or given as a Pastor to the people against their will nor to the dislike displeasure and discontent of most of them Nay the Popish French Church hath no lesse zealously stood for their liberty in this point in so much that the intrusion of men into Ecâ—…lesiasticall charges by the Pope himself hath been openly opposed as shall most fully appeare to any who shall read the book intituled Pro libertate Ecclesiae Gallicanae adversus Romanam aulam defensio Parisiensis curiae Lodo vico undecimo Gallorum Regi quondam oblata In which they do assert against the Papall
it conjunctly or dividedly it makes a true and good sence to expound laying on of hands here of the ordinance of a preaching Ministery lawfully called and ordained for this ordinance and a professed subjection thereunto may justly be reckoned among the catecheticall points and among the marks of a true visible Ministeriall Church Whereas it were a dangerous and unsafe interpretation and I beleeve that which cannot be made out to say that any of the catecheticall heads enumerate by the Apostle was proper to that primitive age and doeth not concerne after ages or yet to affirme that the giving of the holy Ghost by the laying on of hands was extended to all Catechumens baptized in those times or that the knowledge or profession of the Doctrine concerning the giving of the gifts of the holy Ghost by such laying on of hands was sâ—…ch a principle as that none ignorant thereof though insttucted in all the other Articles of Christian faith could be receaved as a Church-member grounded in catecheticall points I shall adde a sixth argument from the example and practise of the Apostles and others who did ordaine Church officers in their dayes the example is binding in such things as were not onely lawfull and good but have a standing and perpetuall reason The seven Deacons were ordained with prayer and laying on of hands Act 6. 3. 6. Elders were ordained in every city Tit 1. 5. although those Elders were not to preach any new Gospel Gal 1. 8. Paul warneth Timothy 1 Tim. 5. 22. lay hands suddenly on no man i. e. be not rash in ordaining any to the work of the Ministery let them be well examined and approved This is the receaved sence of Interpreters following Chrysostome Ambrose Hierome and others of the Fathers yet Nicolaides Refut tract de missione Ministr will have the Text understood not of ordaining Ministers but of admitting penitents which was done with imposition of hands But is this to expound Scripture by Scripture or is it not rather to forsake an Interpretation confirmed by Scripture and to follow one which is grounded upon no Scripture For wee read nothing in Scripture of laying on of hands in the receaving or restoring of penitents Of the laying on of hands in Ordination wee doe read in Scripture and least it should bee thought the act of one man onely it is mentioned as the act of the Presbyterie 1 Tim. 4. 14. with the laying on of the hands of the Presbyterie A place which Gualtâ—…er Bullinger Tossanus and diverse other good Interpreters thinke to hold forth the way which Paul would have observed in the calling and appointing of men to the Ministery Some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office it self dignity or degree of an Elder which was given to Timothy by the laying on of hands Others understand a company of Bishops who were Elders and more too I confesse it doth not oâ—…hers an Assembly of Elders without any prelaticall disparity Now neither oâ—… these Interpretations can strike against that point which now I plead for viz. The point of Ordination but rather make much for it yea even they who understand the office of a Presbyter doe thereby confirme that which I assert in as much as Timothy was not made an Elder but by imposition of hands as these hold If so then certainly Ordination is essentiall to the calling of a Presbyter So that what ever come of the word Presbytery the laying on of hands which made the Presbyter will conclude against them who deny the necessity of Ordination The seventh argument shall bee drawn from the denominations of the Ministers of the Gospell in Scripture 1. They are called Pastors or Shepheards Ier 3. 15. Eph 4. 11. Hee that is not called and appointed by the Lord of the flocke he that entereth not by the doore but breaks in surreptitiously and makes himselfe sheepherd at his own hand is not a sheepherd but a thief Ioh. 10. 9. 10. Next they are Angels or messengers Mat 23. 24. Rev 1. 20 and 2 Cor 8. 23. with 2. 1. and the Embassadours of Christ 2 Cor 5. 20. Eph. 6. 20. Therefore they are sent and appointed and do not run unsenâ—… 3. They are called Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 13. 7. 17. do men make themselves Rullers Magistrates Captains at their owne hand or are they not thereunto appointed by others 4. They are called â—…ishops or overseers Act. 20. 28. 1 Tim 3. 1. The Athenians give the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one whom they appointed ordained and sent forth to be Magistrate or Praetor in any of the Townes subject to their jurisdiction See H. Steph. thes ling. Gr in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stewards Luke 12. 42. 1 Cor 4. 1 Tit. 1. 7. Who dare make himself a steward in a Kings house yea or in a more private house not being thereunto appointed and ordained 6. They are servants who invite and call in guests to the weding to the marriage supper Mat 22. 3. Luke 14. 17. Will any except a fool or a knave go and invite guests to a mans Table when he is not sent nor appointed 7. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers Heraulds 1 Tim 2. 7. and 2 Tim 1. 11. Will a Herauld go and proclaime the Kings Edicts or the ordinances of Parliament if hee be not thereunto appointed In both these Texts last cited the Apostle speaking of the Gospell sayeth Whereunto I am ordained a Preacher and an Apostle and a Teacher of the Gentiles Mark hee is ordained not an Apostle but a Preacher as hee could not bee an Apostle without Ordination so he could not bee so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Preacher without Ordination Now ordinary Pastors are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the Apostles which hath been before shewed An eight argument I collect from 2 Tim 2. 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also Which is a most considerable place against the Socinians Anabaptists c. For it Teacheth us these five particulars 1 That the Apostles would not have a teaching or preaching Ministery to end with that time but was carefull to have Pastors or Teachers provided for the succeeding generation also 2. Thes Teachers of others who were to labour in the word and doctrine were to teach no new doctrine but the very same things which they receaved from Timothy and Timothy from Paul and which Paul receaved from the LORD It was in sence no new doctrine when it is taught by Paul much lesse when taught by Timothy and least of all when taught by these who receaved it from Timothie So that the Socinian distinction of the necessity of a speciall calling to the Ministery when the doctrine is
new not so when the doctrine is not new cannot here help them 3. Thes Teachers are distinguished from those who are taught Every man may not be a Teacher It is a peculiar and particular calling and it is no part of the generall calling of Christians Therefore both here and Gal 6. 6. there is such a distinction â—…n the Church some are Teachers some are taught in the Word 4. Fitnesse and abilities yea both grace and gifts together cannot warrant a mâ—…n to assume to himself the function of Teaching or Preaching to others except he be thereunto allowed and appointed and entrusted The Apostle sayeth not the things that thou heard of me the same I will that faithfull and able men who ever shall be willing to the work teach others also faithfulnesse and fitnesse or ability cannot make a sufficient calling but qualifie a man for that which he shall be called unto Aptitude is one thing to be cloathed with a calling power and authority is another thing 5. There is more that belongs to the calling of Pastors and Teachers than the Churches electing or choosing of them for those unto whom the power of Ordination belongeth do also commit unto them that which they are entrusted with the same commit thou c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as H Stephanus in Thes ling Gr tom 3. pag 1505. noteth not seldome in the new Testament doeth signifie depositum alicujus fidei committere fiduciarium tradere alicut where he citeth this very Text and I shall clear it yet further from Luke 12. 48. and unto whom men have commited much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him they will ask the more which is the conclusion of the parable concerning a faithfull and wise steward appointed by his Lord to be ruler over his houshold to give them their portion of meat in due season and that Parable is meant of Pastors or Ministers lawfully called and sent as hath been before cleared Ninthly as we are obleidged by our Covenant to endeavour such a Reformation as is most agreeable to the word of God and the Example of the best reformed Churches so in this particular of Ordination and a speciall call and setting apart of men to the Ministery we have not onely the example of the ancient and reformed Churches but the word of God it selfe directeth us this way 1. Before the law when the first borne in families not all promiscuously acted the part of Priests or publick Ministers Whereof there are some expresse examples in Enoch a Prophet Gen. 5. 24. Iude Epistle vers 14. Noah Heb 11. 7. by whom God preached to the old world 2 Pet 2. 5. and so are we to understand Gen 6. 3 Abraham a Prophet Gen 20. 7. Melchisedeck the Priest of the most high GOD is thought by many learned men following both Ionathans Targum and that of Ierusalem to have been Shem the first born of Noah of Iacob also who got the birth-right from Esau we read that he built Altars and called upon the name of the Lord and he was a Prophet Gen 49. And it is often mentioned by Moses that the sons of Aaron were taken in stead of the first borne 2. Under the Law when not onely the Prophets but the Priests also who were ordinary Ministers had a speciall Ordination to their office 3. Under the Gospell in the primitive times for the Socinians themselves do not deny that Ordination or speciall Mission was used in the Apostles times Tenthly and lastly without a clear calling and lawfull Ordination how shall people receave the word from the mouths of Ministers as Gods word or as from thosâ—… who are sent of God Or how shall people reverence and highly esteem their Ministers who labour among them obey them and submit unto them as they are commanded 1 Thess 5. 12 13. Heb 13. 17 And since he that is taught ought to communicat unto him that teacheth him in all good things Gal 6. 6. and God will have those who labour in the Word and Doctrine to be maintained and that they who sow spirituall things reap temporall things 1 Cor. 9. 7 9 11 13. 1 Tim 5. 18. Yea the Apostle puts the stamp of a Ius divinum upon it 1 Cor 9. 13 14. having mentioned the Priests maintainance in the old testament he addeth Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell So that Socinians and Anabaptâ—…sts will finde themselves puzled mightily with this dilemma either it is the will of God that none preach the Gospell but such as are called appointed and ordained thereunto or otherwise it is his will that those who preach the Gospell not being thereunto chosen called and ordained must be maintained as well as Ministers lawfully ordained and calâ—…ed and if so it s like enough People shall have good store of Preachers and their purses shall pay well for it CHAP. IIII. Objections against the necessity of Ordination answered I Come now to answere the strongest objections of those who hold Ordination not necessary nor essentiall to the calling of a Minister Obejct 1. From Acts 8. 4. They that were scattered abroad went every where preaching the Word So Acts 11. 19. Apollos also taught boldly in the Synagogues Acts 18. 25 26. yet no word of their Mission or Ordination The Jews esteemed Christ himself but a private man not ordained nor authorized to any office in the Church yet they permitted him to preach in their Synagogues Answ 1. Those that after Stephens death were scattered abroad and preached the Word must needs have been called sent and ordained by the principles of the Socinians themselves for the Doctrine which they preached was a new Doctrine both to Samaria Acts 8. 5. and to those dispersed Jews Acts 11. 19. Themselves confesse that they who preach a new Doctrine must have a speciall Mission and Ordination 2. Philip was one of those who went abroad preaching the Word Acts 8. 45. Now hee is expressely called an Evangelist Acts 8. 8. therefore no president for private Christians to preach 3. It is a bad argument Luke mentioneth not their Ordination therefore they were not ordaâ—…ned They may aswell argue thus Luke mentioneth not that they prayed when they preached therefore they did not pray when they preached Or thus The Scripture mentioneth not Ioabs father but onely his mother Zerviah therefore he had not a father 4. And suppose they preached the Word without Mission or Ordination this is but like that which Chrysostome lib ad eos qui scandalisati sunt cap 19. recordeth as a marvelous extraordinary benefit which did accrew from the bloody persecutions of those ancient times viz. That in such times the sheep acted the parts of shepheards being driven away to deserts and mountains where by the Spirit of God speaking in them they converted unbeleevers and gathered Churches Which concludeth nothing against the necessity of Ordination in constituted
and reformed Churches for they who were scattered abroad being driven away in the heat of persecution might not have the opportunity of Ordination and they went forth to gather Christians to plant Churches to lay foundations where Christ was not known Such cases were in the beginning excepted from the staâ—…e of our present question 5. If Apollos preached without Ordination when he knew onely the baptisme of Iohn and withall when he had to do with those Jews who were yet to be convinced that Jesus was the Christ Acts 18. 25 26 28. It is no good argument against the necessity of Ordination where the doctrine of Christ is known and receaved and Churches constituted And withall how will it be proved that Apollos having been one of Iohns Disciples had not some commission from Iohn to preach the Word Or if Apollos was but a gifted brother without any publick calling or authority in the Church how came he to be so much esteemed as to be compared with Peter and Paul 1 Cor 1. 12. Lastly as touching Christs preaching in the Synagogues hee was lookt upon as a Prophet extraordinarly râ—…ised up in Israel Luke 4 15. 16 24. and the Jews say of him plainly a great Prophet is risen up among us Luke 7. 16. Iosephus his testimony given to Christ as a great Prophet is known Object 2. The Church doeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their voices in Election make creat constitute or ordain Elders Acts 14. 23. therefore Elders need no other Ordination but are sufficiently ordained or made by the Church if elected and receave their power from the people See this Objection prosecuted in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 9. 10. 11. And in the Queries touching Ordination pag 33. tom 37. Answ 1. There is no cogent reason brought by these men why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if rendered thus as they would have it when they had by voices ordained must bee therefore understood of Ordination by the people and not by Paul and Barnabas for as I have before noted out of Calvìn Instit. lib 4. cap 3. § 15. The sence may bee this Paul and Barnabas did make and ordain Elders according to the voices of the Churches themselves that is they ordained such as the Church desired If so they are double loosers by this their Objection 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant of the Churches Act then it is not ordaining but choosing by voices The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought not to hinder the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election with the Churches consent and Ordination are both of them necessary not inconsistent In Athens it self although the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choose by voyces their Magistrates or Rulers yet the persons so elected were not ordained and solemnly set apart appointed and authorized by the people but by the Judges called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Demâ—…sthenes orat advers Timoâ—…r tels us that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took an oath to be faithfull in their constituting or ordaining of Mag strates 3. In Scripture we finde Election and Ordination frequently distinguished not only as distinct acts but oft times in distinct hands Deut. 1. 13. Moses said unto all Israel Take yee wise men and understanding and known among your Tribes and I will make them Rulers over you The people choose them who shall be Rulers but Moses maks them Rulers Acts 6. 3. Wherefore brethren look yee out among you seven men of honest report full of the holy Ghost and wisdome whom we may appoint over this businesse The people choose the Apostles appoint the Deacons 4 The choosing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized 'T is here with a person chosen as with a thing chosen Ezra was to choose and to designe when and how much silver wheat wine oyle should be taken for the House of the Lord not exceeding the proportion of a hundreth but the power and authority by which these things were given forth by the Thesaurers to be applyed to such uses was from the decree of Artaxerxes Ezra 7. 21 22. So Ester choosed what to make request for but the thing was to be performed by authority of the King 〈◊〉 5. 3 6. So a man may be chosen to an office by some and authorized to act in that office by others How many subordinat offices civill and military are there in which men act by the power and authority derived from the ordinances of Parliament although not nominated and chosen by the Parliament but by others intrusted by the Parliament to choose 5. Even where Election and Mission are in the same hands yet they are not confounded but are lookt upon as two distinct acts Christ first choosed the twelve and pitched upon such as he would and then ordained them and sent them forth Mark 3. 13. 14. The Synod of the Apostles and Elders first choosed then sent Iudas and Silas Acts 15. 22 25. Where you may observe also by the way that the Mission of a man to the Ministery or Pastorall charge of a Congregation doeth not belong to the people who choose him they cannot send him to themselves When Election and Mission are in the same hands 't is in such cases as thâ—…se two last cited when men are sent abroad to others then indeed they who choose them may also send them but when they are sent to those who choose them then they are sent by others a Minister is sent to the Congregation therefore he is not sent by the Congregation and so that place Rom 10. 15. How shall they preach except they be sent cannot be understood of the peoples Election but of Ordination or Mission from the Presbytery appointed to ordain 6. The same Apostolicall Patterne which holds forth unto us the choosing of Elders in every Church Acts 14. 23. doeth also hold forth unto us the ordaining of Elders in every City Tit 1. 5. and these acts in different hands therefore not the same yea as many conceave in that same Text Acts 14. 23. beside the Election by voyces th re is a distinct Ordination expressed under the adjuncts thereof prayer and fasting Object 3. The Apostle saith 1 Cor 14. 26. When yee come together every one of you hath a Psalme hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation vers 13. yee may all prophesie one by one Therefore all that preach or prophâ—…sie need not to be ordainâ—…d Answ What those Prophets were and what is meant by prophesying there all are not of one opinion I hold that these Prophets were in mediatly and extraordinarly inspyred and I reckon them among these other administrations which wâ—…re not ordinary or ever to continue in the Church Apostles Evangelists Workers of miracles But of this I am to speak distinctly and by it selfe afterwards Mean while thâ—…y that make
the Objection must prove two things else they conclude nothing against the necessitie of Ordination 1. That these Prophets were not sent and ordained but that their gifts and parts gave them a sufficient calling to interpret in the Church 2. That although they had no Ministeriall sending or vocation yet they were not extraordinary Prophets but that such Prophets are to continue ordinarly in the Church I beleeve it will trouble them to prove either Object 4. 'T is said of the house of Stephanus 1 Cor 16. 15. They have addicted or ordained themselves to the Ministerie of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were not ordained by others but they ordained themselves Answ 1 This may well be understood as 't is by diverse of their devoting themselves to Minister to the necessities of the Saints by their works and labour of Love Which is else where called Ministering to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor 8. 4. Yea 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9. 12. the administrations of service See also Ibid. vers 13. and Rom. 15. 31. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone is used in the same sence 2. Others give this sence that they did willinglie and zealously desire to do service to Christ in the Ministery of the Gospell according as they should finde a calling In which sence if a man desire the office of a Bishop he desireth a good work 1 Tim 3. 1. So Isa 6. 8. Here am I send me He is very willing to the work yet hee dare not runne except he bee sent and get a commission Object 5. He that digged in the earth and hid his talent is condemned for it Mat. 25. 25. 30. Therefore he that hath gifts for preaching and administering the Sacraments cannot answere it to God except he improve and use those gifts Ans. 1. If that Parable be applyed to Ministeriall talents then it will prove not onely a perpetuall Ministery because the Lord saith to his servants Occupie till I come Luke 19. 13. But likewise that none ought to intrude themselves into that holy function except they have a calling as well as gifts for Mat 25. 14 15. that Lord called his owne servants Luke saith hee called his ten servants and delivered unto them his goods and unto one he gave five talents to another two to another one to everie one according to his severall abilitie Where wee have a distinction of the calling and ability suppose another man had been able enough yet if he bee none of the called ones that Parable cannot be applyed to him 2. This Objection may be made in the behalfe of women also many of whom receave excellent gifts from God yea it was foretold by Ioel and applyed by Peter that women as well as men should Prophesie Acts 2. 7. 8. Which being misunderstood gave some colour to the old Pepuzian Heresie Object 6. If we hold Ordination necessary and essentiall to the calling of a Minister wee bring our selves into this snare that either the Ministers in the reformed Churches are not true Ministers but falsely pretended to be so or otherwise we must hold that those in the Church of Rome from whom the Protestant Ministers in the beginning of the Reformation had their Ordination were true Ministers of Christ. For if those in the Church of Rome who did ordaine were not true Ministers of Christ then they had no commission from Christ to make Ministers for him And who can bring a clean thing out of that which is unclean If so then the Protestant Ministers who first ordained other Protestant Ministers from whom Ordination hath come to us downwards having no Ordination but what they receaved in the Church of Rome they had not power to ordain others with such an Ordination as hath a divine stamp and character upon it This argument is much insisted upon by the Author of the Queries touching Ordination If it can do any thing yet it is no new light but the very same which hath been formerlie objected by Papists and answered by Protestant writers Whereof see one instance in Gerhard loc com tom 6. de Minist Eccles § 157. And now that those who drive so furiouslie after this Popish argument may forever be ashamed of it I returne these answeres 1. By retortion the argument will conclude as much against the Baptisme and Church estate of Independents Anabaptists and who ever they bee that make any use of this way of arguing against us For by this argument those who first gathered their Churches bapâ—…ized and incorporated them into the body of Christ were not only no true Ministers but no true Church-members having no other baptisme but what was receaved either in the Church of Rome or from those who were baptized in the Church of Rome But who can bring a clean thing out of that which is unclean Where note by the way that this argument of theirs will also make the Scripture it self unclean now because we have it out of an unclean thing the Church of Rome So that all that will stand to this argument must unchurch unbaptize unchristen themselves If they will have their recourse to that promise where two or three are met together there am I in the midst of them and think to lay the foundation of their Churches there without any derivation from the Church of Rome they must allow us to â—…o so too but then they must passe from their argument What will they say then Either there can bee in our dayes atrâ—…e Church with all the ordinances of Christ in it independent upon the Church of Rome and without building or leaning upon a lineall succession or derivation from the Church of Rome or there cannot If they hold the affirmative their argument is not worth a straw for Ordination being one of the ordinances of Christ which is here to be supposed and hath been in the precedent Chapter proved the reformed Churches had power to set it up and restore it by vertue of Christs own institution If the Negative our Opposits must all turne Seekers their Churches are no Churches their Baptisme no Baptisme c. 2. Suppose those protestant Ministers who first ordained other Ministers were themselves ordained by such as had no power to ordain them Nay suppose the first reforming Ministers to have been at the beginning of the Reformation no Ministers but private Persons not pretending to be ordained What will they conclud from this It proves nothing against that which wee hold concerning the necessity of Ordination For we plainly say that in extraordinary cases when Ordination cannot be had and when there are none who have commission and authority from Christ to ordain then and there an inward call from God enlarging the heart stirring up and assisting with the good will and consent of a people whom God makes willing can make a Minister authorized to Ministeriall acts Suppose this to have been the case at the first comming out from Popery
yet here was a seed for more Churches and more Ministers At the first plantation of Churches Ordination may bee wanting without making void the Ministery because Ordination cannot be had but in constituted Churches the want of Ordination doth make a Minister no Minister 3. Touching the Church of Rome I answer as a learned country man of mine answered nere 70. yeares agoe Although it was a Church miserably corrupted and defaced yâ—…t it was even then a Church wherein he professeth to follow Luther Oec lampadius Zuinglius Bucerus Calvin Musculus Bullinger and the generall sence of the Protestant writers See the Smetonii respons ad Hamilton Apostat pag. 6. If there was not a true Church when Popery and Antichristianisme had most universally spred it self why is it said that Antichrist sitteth in the Temple of God 2. Thes 2. 4 And if God had not a people in Babylon why is it said Come out of her my people Rev. 18. 4 And if there were not all that time even before the Reformation true Ministers of Christ why are the two witnesses said to Prophesie 1260. dayes compting dayes for years in sackcloath Rev 11. 3. 5. Sure the time of the witnesses their Prophesying in sackcloath where ever we fix the beginning and ending of it which is contraverted it doth certainly comprehend those ages before the Reformation as a part of this time Therefore Christ had his Witnesses and Ministers all that while Protestants as well as Papists hold the perpetuity of the true Church and Ministery though not ever visible or alike pure And otherwise how shall we understand Christs owne word Mat 28. 20. Loe I am with you alway even unto the end of the world 4. Wherefore I conclude that those who were ordained in the Church of Rome before the Reformation in so far as they were ordained in the name of Christ by these who had been themselves ordained Presbyters as well as Bishops and authorized to preach the Gospel and administer the Sacraments this far they were true and lawfull Ministers truely and lawfully ordained But in so farre as they were ordained according to the Popish statutes and Canons for teaching and maintaining the traditions of the Church of Rome and for offering up the body of Christ in the Masse in this consideration their calling and Ordination was impure and unlawfull like pure water flowing out of a clean fountain which contracts impurity from a filthie channel it runs through See Synops Pur Theol Disp. 42. Thes 48. and diverse others who might be cited to this purpose CHAP. V. Whether these Prophets and Prophesyings in the primitive Church 1 Cor. 14. and 1 Cor. 12. 28. Ephes 4. 11. were extraordinarie and so not to continue Or whether they are presidents for the Preaching or Prophesying of such as are neither ordained Ministers nor probationers for the Ministery THere are three opinions concerning these Prophets mentioned by the Apostle 1. That they had neither extraordinary and immediate inspirations of the Spirit nor yet were ordinary Ministers called to the office of Teaching but Church-members out of office having good gifts of opening and interpreting the Scriptures for the edification instructioun and comfort of the Church and hence is the warrant taken for the preaching or prophesying of such Church-members as are well gifted being neither Ministers nor intending the Ministery Neither doe the Independents onely but Socintans and Arminians also cry up that libertas prophetandi 2. That these Prophets were Church officers and no more but ordinary Teachers or Interpreters of Scripture in the Church without excluding the sons of the Prophets or Probationers from their Assembly and from exercising their gifts in preaching upon occasion and fortryall of their gifts or of the grouth and encreas thereof yet I remember no place in the new Testament where ordinary Pastors are said to prophesie except Revel 11. 3. where notwithstanding prophesie is ascribed unto them in no other sence than the working of miracles vers 6. Those have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turne them into blood and to smite the earth with all plagues as often as they will All which prophesying and miracles is spoken by way of allusion to Moses and Elias 3. That they were extraordinary Prophets immediatly and extraordinarly inspyred by the holy Ghost and that they are to be reckoned among these other administrations which were notto continue or be ordinary in the Church Synop pur theol disp 42. thes 22. Martyr loc com class 4. cap. 1. Aretius probl theol loc 62. Calvin Instit. lib 4. cap. 3 § 4. Diodati on 1 Cor. 14. 1. the late English Anotations on 1 Cor. 12. 28. Mr. Baine on Ephes 4. 11. together with two learned country men of mine Mr. David Dikson on 1 Cor 14. 31. and Mr Rutherfurd on his peaceable plea câ—…p 16. Apostles Evange ists Workers of miracles I know many Protestant writers of very good note are of the second opinion But with all due respect unto them I hold the third opinion with Gerhard loc com Tom 6. pag 72. and diverse others the reasons which move me are these 1. The Apostle distinguisheth the Prophets from the Pastors and Teachers 1 Cor 12. 28 29. Ephes 4. 11. The Prophets are enumerate among the publike Ministers which Christ hath given to the Church Yet distinct from the ordinary Pastors and Teachers 2. They are not onely distinguished from Pastors and Teachers but seem also to be set before them yea before the Evangelists Ephes 4. 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers or as the Syriak readeth and some Pastors and some Teachers so distinguisheth Pastors from Teachers as Mr. Bayne also doth understanding here five degrees of those who labour in the Word and Doctrine the first three extraordinary the last two ordinary I know 't is not alwayes preferred in honour and dignity which is first mentioned Yet I think our dissenting Brethren would not think it fit nor suteable to enumerate their gifted and pro. phesying members next to the Apostles and before Pastors much lesse Evangelists neither do I ground my argument simply and meerly upon the enumeration but upon such an enumeration as is noted with first second third 1 Cor 12. 28. And God hath set some in the Church first Apostles secondly Prophets thirdlie Teachers where he puts upon the Prophets the highest eminency and chiefest dignity next to the Apostles which I thinke the prophesyiâ—…g Bâ—…ethren of this age doe not look for Chrysostome de divers nov Test locis serm 50. proves the chief dignity of Apostleship from these words First Apostles Is it not as good an argument to prove the next dignitie to belong to prophesie from these words Secondarilie Prophets 'T is true helps are mentioned before governments in that same Text. But the Apostle hath left oâ—… his numericall order before
Shortly I take the word Extraordinary here not for that which ceased with the first age of the Christian Church but for that which is not neither needeth to be ordinary And so much of their work As for the vocation of Prophets and Evangelists 1. I cannot passe without an animadversion a passage in Mr. Hookers Ecclesiasticall policie lib 5 sect 78. where he will not have the Prophets mentioned 1 Cor. 12 28. to be reckoned with those whom he calleth after the then common idiome the Clergy because no mans gifts or qualities can make him a Minister of holy things unlesse Ordination do give him power and we no where finde Prophets to have been made by Ordination If we shall take the word Prophets so largely as to comprehend all who have any gift of Prophesie and so Prophetesses also I shall not contend against that which he saith but if we shall understand that the Apostle in that place doth enumerat not only diversities of Gifts but diversities of Administrations which God hath appointed in the Church and this may easily appeare by comparing v. 28. with v. 4. 5. and so take prophesie for an Administration or Service in the Church al 's well as a Gift surely it was not without a Mission or Vocation thereunto For as they were extraordinary Ministers so they had an extraordinary Mission or Ordination al 's well as the Apostles Luke 11. 49. Christ saith I will send them Prophets and Apostles and 1 Cor 12 28. God hath set or appointed Prophets in the Church Yea as their work was partly ordinary and common to Pastors and Teachers so a Prophet was examined and allowed by an Assembly of Prophets as well as an Elder by an Assembly of Elders which I gather from 1 Cor 14 32. And the Spirits of the Prophets are subject to the Prophets Touching the Vocation of an Evangelist the Author of the Queries concerning Ordination quest 19. to elude our argument for the standing ordinance of Christ for Ordination of Ministers drawne from 1 Tim. 4. 14. answereth among other things that Timothy being an Evangelist and Evangelists being by common consent extraordinary by Calling he had no need to passe through the common doore of Ordination The extraordinarinesse of Evangelists is not so much without controversie as he would bear his reader in hand as may appear by what I have but now said Neither can he prove that at that time when the Presbytery laid hands on Timothy he was even then an Evangelist or more then a Presbyter However this I will say that as the work so also the Vocation of Evangelists was partly extraordinary and partly ordinary and as there may be still occasion for some of their extraordinary work so there ought to be a speciall Mission and Vocation thereunto not only inwardly from the Spirit of Gods stirring up unto and enâ—…bling for the work but outwardly also and orderly in the Church The 70 Disciples were ordained by Christ himself Luke 10. 1. The Lord appointed other seventy also and sent them two and two An Angell of the Lord spake unto Philip and called him from one place to another Acts 8. 26. The Apostle Paul sent Epaphroditus and resolved to send Timothie to the Church of the Philippians Phil 2. 25. 28. These are examples of extraordinary Mission such I mean as ceased with that age none being now immediatly sent by Christ or his Apostles But there are other examples of a Mission or Calling to somewhat of the proper work of Evangelists which are not to be restricted to that age only for they who were Agents and did travell and negotiat in the great and speciall affaires of the Church had a speciall delegation and orderly call thereunto So I understand that of the Messengers of the Churches 2 Cor 8. 23. And Epaphroditus being sent from the Church of Philippians to Paul is called there Apostle or Messenger Phil 2. 25. So Iudas and Silas who went out for the setlement of the distracted Churches had a speciall commission and delegation thereunto from the Synod of the Apostles and Elders 'T is therefore most agreeable to the Primitive pattern that where Synods or at least Classes may be had and are not by persecution scattered or hindred to meet such as undertake either to goe preach the Gospel to Infidels Papists Turks or the like or go about any negotiation abroad in any common bussines of the Church ought to be approved and authorized by a nationall Synod or when that cannot be had if there be withal great danger in the delay by a provinciall Synod or at least where this cannot he had by a Classis CHAP. VIII That the primitive Apostolicall pattern holdeth forth unto us for our imitation a Presbyterie i. e. an Assembly of Elders having power of Ordination with laying on of hands THis I gather from 1. Tim 4. 14. neglect not the gift that is in thee which was given thee by prophesie with the laying on of the hands of the Presbyterie I have already evinced from this Text the necessity of Ordination Let us now see whether it doth not also shew us the right hands unto which Christ hath committed this power It is a Text most miserably darkened and obscured by controversall Glosses put upon it by Popish and Prelaticall writers Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to bee a company of Bishops who were both Elders and more then Elders as they hold This Interpretation had so little probability of reason to strengthen it that it was abandoned by some of the ablest friends of Episcopacy Camero praelect in Mat 18. 17. Dr. Forbesse Irenic lib. 2. cap 11. pag 161. And why should wee understand by Presbyterie a company of Bishops when it is yeelded even by writers of that side that in these Cities where the Apostles planted the Gospel there was Collegium Presbyterorum a Colledge or company of Presbyters So Mr. Thorndike of the government of Churches cap. 3. The author of the History of Episcopacy part 2. pag 28. c. Both of them in this following Hooker It was also acknowledged by them that this Colledge of Presbyters did together with the Apostles lay on hands in Ordination thereby contributing their blessing and assisting with their prayers Whence as was alledged came the custome of the Presbyters their laying on of hands in the Ordination together with the Bishop conc Carthag 4. can 3. so that even themselves say as much as may make us understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text Concessus Presbyterorum as Camero cals it The footsteps of Ordination by Presbyteries might be seen not onely in that Canon of Carthage but in the Canon law it self which appointeth the same thing Dist 23. cap 8. Both Ambrose in Ephes 4. and Augustine in quaest ex utroque Test 4. 101. bear witnesse that Presbyters did ordaine in Egypt when a Bishop was not present Dr. Forbesse Irenie lib 2. pag. 177. citeth
well shall be saved as hath been observed he was a follower of Mahomet for Machomet having compyled his Alcoran partly out of the Jewish and partly out of the Christian Tenents and made it an hotch potch out of both that he might conciliâ—…t favour unto it among both hee held that every one who lives well whether Jew or Christian shal be saved he that holds a man may be saved what ever he beleeve may with as much truth hold that a man may be saved what ever he doe or howevâ—…r helive Thirdly it stoppeth the mouthes of Hereticks and Sectaries who call themselves the godly party Arrius Photinus Socinus Arminius and generally the chief Heresiarches which ever rose up in the Church have been cryed up by their followers for men of extraordinary piety as well as parts all are not sheep that comes in sheeps cloathing a false Prophet is a wolfe in sheeps cloathing Math. 7. 15. but it is added ye shall know them by their fruits mark by their fruits not by their green leaves nor faire flourishes let them pretend what they will we must beleeve the word of the Lord that one of the marks of those who are approved is to hold fast Gospell truths against Heresies 1 Cor. 11. 19. and by the rules of contraries those infected with Heresie are made manifest not to be approved If that which I have formerly asserted and cleared from Scripture be a truth as most certainly it is then it is no truth but a most dangerous and grace-destroying doctrine which some hold 1. viz. That it is to be much questioned whether any opinions or Heresies as they are called be absolutly inconsistent with beleeving in Jesus Christ and so damnable that is accompanied with eternall damnation but only that which is formerlie contradictorie to such a beleeving This writer who is one of the fomenters of the Scepticisme of this time makes much question whether any error or Heresie be damnable which doth not formally contradict this proposition that whosoever beleeves in Jesus Christ shall not perish but have everlasting life but I have shewed elsewhere that Heresies denying the God-head of Jesus Christ are accompanied with damnation and no marvell for whosoever beleeveth in Christ and yet beleeveth not him to be eternall God doth but believe in a creature and no creature can redeem us from hell nor satisfie infinite justice so are the Heresies concerning justification which hold that something besides Christs righteousnesse whither our faith or works is imputed to us to justification damnable if continued in Gal. 5. 4. that if by damnable Heresies we mean such errours as are of dangerous consequence and in this respect justly and deeply condemnable or censurable by men many who hold and publicklie maintaine damnable Heresies in this sense may have yea and some as farre as men are able to discerne de facto have true grace and goodnesse If he mean that such have true grace and goodnesse in that sense as David during the time of his continuing in the sinne of adultery or Peter during the time of his denying Christ had true grace and goodnesse that is that such doe not totally fall away from true grace but have the seed of God abidiâ—…g in them then hee pleadeth no better then as if one should say the sin of adultery the sin of denying of Christ are not damnable sinnes at least not inconsistent with true grace and goodnesse but if he will yeeld that errours of dangerous consequence which are justly and deeply condemnable are inconsistent with true grace and goodnesse in the same sense as grosse sinnes are inconsistent therewith that is that grosse and condemnable errors are inconsistent with the soules growing thriving prospering flourishing yea with any lively acting and putting foorth of true grace yea that grosse errors doe greatly and dangerously impare abate diminish weaken wound hurt and blast true grace and goodnesse and doe extremly grieve and in a great measure quench the spirit of grace Then he must also grant that to bear with or wink at grosse erâ—…ors is to bear with or wink at such things as are extremly prejudiciall obstructive and impeditive to true grace and goodnes 4. It is but an ignorant mistake and a dangerous soul deceaving presumption for a prophane loose-liver or for a close immortified and rotten hearted hypocrite to thinke or promise that he will stand fast in the faith and hold fast the truth without wavering Whosoever maketh ship wracke of a good conscience cannot but make shipwracke of faith too Hee that is overcome of a sinne may be overcome of an error too when he is tempted in that which is the idol of his heart Therefore let him who would have light from Christ awake from his sinnes Eph. 5. 14. Hee that hath not pious affections and thinkes his orthodoxe judgement will make him stedfast in the faith is as great a fool as he that thinkes to ride without a horse or a Captain that thinks to fight the enemy without souldiers or a Mariner that thinks to make out his voyage when his ship wants sailes 5. They that would have Church censures put forth only upon Hereticks Apostats or such as are unsound in the faith but not upon prophane livers in the Church which was the error of Erastus and before him of the Princes and States of Germany in the 100. Grievances the Originall of which error so farre as I can finde was from the darknesse of Popery for there was an opinion that the Pope might be deposed for Heresie but not for a scandalous life which opinion Aeneus Sylvius deâ—…gest is concilii Basil lib 1. confuteth they also upon the other hand that would have the censure of excommunication put forth upon loose and scandalous livers within the Church but not for those things which the reformed Churches call Heresies So Grotius annot on Luke 6. 22. and diverse Arminians diverse also of the Sectaries in England These I say both of the one and of the other opinion do but separat those things which ought not cannot be separated 6. There is cause to set a part dayes of fasting and prayers when Heresies and errors abound as well as when prophannesse and grosse wickednesse aboundeth in the lives of people Christ doth in five of his Epistles to the Churches of Asia to Ephesus Smyrna Pergamos Thyatyra Philadelphia take notice of false Teachers Sects and erroneous Doctrines commending the zeal in Ephesus against them blaming those in Pergamos and Thyatira for tollerating such amongst them incouraging those in Smyrna and Philadelphia by expressing his displeasure against those Sects No mention of loose and scandalous livers distinguished from the Sects in those Churches Either there were such scandalous livers in those Churches at that time or not If there were then observe Christ mentions not them but the false Teachers and Sectaries for although both are condemnable yet he takes speciall notice of scandals in Doctrine and